things that were the proper Objects of their Faculties, the Holy Ghost might only support and guide them, as in matters of Senfe and natural Reafon and Memory, and in their Words and Style to exprefs all these. But in things of an higher Nature, which were above their Faculties, and which they could have no Knowledge of, but from Revelation, the things themselves were infufed, though the Words in most cafes might be their own, but they were preferv'd from Error in the use of them by that Spirit, who was to guide them into all truth.

For though the feveral Writers of the Scriptures might be allow'd to use their own Words and Style, yet it was under the infallible Guidance and Influence of the Spirit, as when a Man is left to the use of his own Hand, or manner of Writing, but is directed in the Senfe and Orthography by one who dictates to him, or assists him with his help, where it is needful. Prophecy came not in old time by the will of man but holy men of God fpake, as they were moved by the Holy Ghoft, 2 Pet. i. 21. All fcripture is given by infpiration of God, 2 Tim. 3. 16. The Holy Ghost faith, by the Pfalmift, to day if ye will hear his voice, Heb. iii.7. David faith of himself, the Spirit of the Lord fpake by and his word was in my tongue, 2 Sam. xxiii. 2. And God is faid to speak by the hand of Mofes his fervant, and by the hand of his fervant Abijah the Prophet, 1 Kings viii. 53. xiv. 18. By which it appears, that he used the Prophets as his Inftruments in revealing his Will For as Miracles were by the immediate Power of God, though wrought by the Hands of Men, fo the Revelations were of God, though spoken or written by the Prophets and Apoftles. But though God used them as his Inftruments, yet not as mechanical, but as rational Inftruments; and as in working their Miracles, they were not always neceffarily determin'd to the Place, or to the Perfons on whom they were wrought, but in general were guided to work

me,

them,

them, when they were proper and feasonable; and the Actions, by which they wrought them, were their own, though the Power that accompany'd them, was of God; fo in their Doctrines, they might be permitted to use their own Words and Phrafes, and to be guided by prudential Motives, as to Time, and Place, and Perfons, with a directive Power only over them, to speak and write nothing but infallible Truth, upon fuch occafions, and in fuch Circumftances, as might answer the end of their Mission, with which they were entrusted.

God promis'd Mofes, when he fent him to Pharaoh, that he would be with his mouth, and with Aaron's mouth, and would teach them what they should fay, Exod. iv. 12, 15. And our Saviour tells his Difciples, ye shall be brought before governors and kings for my fake, for a teftimony against them and the Gentiles: But when they deliver you up, take no thought, how or what ye shall speak, for it shall be given you in that fame hour what ye shall Speak, Matt. x. 18, 19. And if Mofes was infpired upon that particular occafion, and the Apostles were infpired in things which were perfonal, as in the defence that they made for themselves, they must much rather be inspired in their Writings, which concern the Church in all Ages. St. Luke had perfect underStanding of all things from above, Luke i. 3. fo Doctor Lightfoot renders it with great Probability: for thus avev is ufed for segvóev in many places of Scripture, John iii. 3, 31. xix. 2. Jam. i. 17. iii. 17. And this the Church of Corinth expected from St. Paul; they fought a proof of Chrift fpeaking in him, 2 Cor. xiii. 3. as that Apostle tells them he did, and that not in a weak and obfcure, but in a powerful and effectual manner. He writes for the fame reason to the Theffalonians, ye know what commandments we gave you by the Lord Jefus, I Theff. iv. 2. and he diftinguifheth between his own Judgment (affifted and enlightned though not infallibly, by the Holy Ghoft) and the

Com

Commandments of the Lord, or the infallible Dictates of the Spirit, 1 Cor. vii. 10, 12, 25, 40. The Holy Ghost taught the Apoftles all things, and brought all things to their remembrance, John xiv. 26. and guided them into all Truth, John xvi. 13. and the Unition from the holy One inftructed 'em to know all things, 1 John ii. 20. that is, all things pertaining to Salvation; this is faid of their Difciples, and therefore may in a more efpecial manner be affirmed of the Apostles themfelves; infomuch that the words themselves are afcribed to the Holy Ghost, which things also we speak not in the words which Man's Wisdom teacheth, but which the Holy Ghoft teacheth, comparing Spiritual things with fpiritual, 1 Cor.ii.13. For they were under the conduct and influence of the Holy Ghost in the choice of every word they used, tho' not fo, as to be infpired with a new Style and Dialect; the words themselves were not always fuggefted, but they were always infpired in the use of them; and tho' they might be permitted to chufe their own Words and Expreffions, yet it was with this limitation, that they were never permitted to make choice of fuch, as would not fully and infallibly express the Mind of the Holy Ghoft.

And therefore, I Cor. xiv. 13. the Apostle gives this direction, Wherefore let him that speaketh in an unknown Tongue, pray that he may interpret; that is, let him pray, that he may have the Divine Infpiration to affift him in expreffing himself in a known Tongue, by which he is enabled to speak in an unknown one, and that he may be infallible in rendring that in his own Tongue, which he infallibly speaks in another. Which makes it evident, that when they spoke by Inspiration in their own Language, they had the Guidance and Infpiration of the Holy Ghost in the ufe of their words; and this was the reason why those that fpoke by Infpiration in a strange Tongue, durft not prefume to interpret the words, which the Holy Ghost dictated to them in that Tongue, fo as to give them

out

out for Divine Revelation, unless they were particularly empowered to render them in their own Language with the fame exactnefs, with which they were infpired to fpeak in a strange Tongue. For that the neceffity of praying that they might interpret, could not proceed from any inability to interpret, by reafon of the force and heat of the Rapture which was upon 'em, that made 'em unable to utter their Conceptions in their own Language, or to retain the feufe of them in their minds afterwards, feems plain from verfe 27. If any Man fpeak in an unknown Tongue, let it be by two, or at the most by three, and that by courfe, and let one interpret, &c. For if they had been acted by fuch rapturous Heats and Extafies, they could have been as little able to refrain, when the Rapture was upon them, and to remember what they had to deliver, when their courfe came to fpeak, as they are fuppofed to have been to remember what they were infpired to fpeak in one Language, when they went to express it in another. Neither were they ignorant themselves of what they spoke. But when it is faid ver. 14. for if I pray in an unknown Tongue, my Spirit prayeth, but my Understanding is unfruitful; the meaning of that is, that it was of no benefit to others, tho' be that fpeaketh in an unknown Tongue, edifieth himself, ver. 4. Some Men were infpired to speak in strange Tongues with as much readiness, and more exactness than they could do in their native Language; but this was infignificant to fuch as understood not the Tongue in which they fpoke. What is it then? I will pray with the Spirit, and I will pray with the Understanding alfo, ver. 15. i. e. I will pray by the Guidance and Infpiration of the Holy Ghoft, but in my own Language, in which my Understanding is employed, and the words are not all directly fuggested to me by the Spirit (as they must be in a Language which I fpeak meerly by Inspiration) but I am only fo far guided and affifted in the choice and use of my words, as to

speak

fpeak infallibly the mind of the Spirit; Elfe when thou shalt blefs with the Spirit, &c. ver. 16. Those who had the Gift of Tongues were, it feems, fo puff'd up with it, that they would worship God in no other but in thofe Languages, tho' none of the Affembly understood them, and would be always unneceffarily and unfeasonably repeating the Revelations, which they had received in ftrange Languages: The Apoft le tells fuch Men, that it was very improper and abfurd to deliver their Revelations in an unknown Tongue, or to Pray or give Thanks in a Language not understood by those that heard them, but that they fhould pray that they might interpret, or forbear the use of the Gift of Tongues, unless before them who understood the Tongues in which they spoke, that it might be for Edification. For in their Infpirations, they were confined at certain times to fome particular language, as the Spirit gave them utterance; and it might have done great prejudice to the Truth of Religion, if they of themselves had ventured to render that into their own Language, which was revealed to them in a ftrange Tongue and for this reason it was not permitted thofe, who spoke with Tongues, to fpeak in any but that, in which the Revelation was made to them, unless they were enabled to do it by being inspired with a Power of Interpretation. For to fpeak with Tongues, and to interpret, were diftinct Gifts, 1 Cor. xii. 10, 30. and whatever Gift any one had received, he was confined to the exercife of it, and might not presume to pretend to another, which he had not received.

The Gift of Tongues, and. of the Interpretation of Tongues, being fo particularly diftinguished, this muft imply, that the Apostles (who are fuppofed to have had all the Gifts, which others had but in part) were guided by the Spirit in their Words and Expreffions, fince those who spoke by the Spirit, were unable to interpret without a particular Gift; for no Interpre